|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Any kind of a sadhana, whether it is devotional, yogic, even ritualistic and knowledge-oriented sadhana, if you can study the subject closely, you will find that it bears upon our emotional mind and rational intelligence. You may do whatever you like. However adorable and sanctifying the practice is, the effect has to be judged on the basis of what improvements or refinements the practice brings about in your mind and intelligence. This point if you are sure about, you become clear, I think fifty percent of the sadhana, the struggle is over, rather fifty percent of the sadhana is complete.
The knowledge part of it is what relates to the intelligence. Because everyone has mind and intelligence, and intelligence always goes with the coordinate of knowledge, the knowledge part of sadhana cannot be avoided or postponed by anybody. But people don’t understand it. That is why their sadhana does not become focused and the desirable improvement is missing. Every time you should give something to the intelligence so that the true spiritual perception is generated by it, preserved by it and strengthened by it.
I will recite a verse from Sankara.
What does it mean? Your vision, your viewpoint, perception, make it spiritually knowledge-oriented, knowledge-oriented. The perception that you have should be oriented by the spiritual knowledge. What is the spiritual knowledge?
Dṛṣṭim jñānamayīm kṛtvā. Make your vision, insight or perception, jñānamaya. And what is that? Paśyet brahmamayam jagat. And then, understand and try to see the whole world, not as a mere material world or energial world. It is something like water becoming cold, frozen and it becomes solid, white ice on which you can walk. Not only you can walk, depending upon the mass of the ice, you can put any huge weight there. It will not go down in water, it floats in water. Then what do you speak of the property of ice? So just like the liquid water has become solid ice, Brahman which is very, very subtle, has, has, has, has solidified itself as the pānchabhautik world.
The same water when heated it becomes vapor and it becomes like our mind, intelligence, ego etc. One is inside, another is outside. One is gross, the other is subtle. So, this world according to spirituality and spiritual analysis and wisdom is Brahmamaya. It is laden with Brahman. It is true that we are seeing earth solid, fluid water, gaseous air and different forms of energy like fire, heat, brilliance, magnetism and other things. But all of them are Brahman, Brahman condensed, so to say. So, see that in all the objects, all the objects, whatever be the nature and properties of the objects, the one Brahman is present and it is transformation of that Brahman.
Normally we get divided in our mind by looking at the objects. To that divisional point of view comes this sublimation and enrichment that everything is Brahman, everything is Brahman, everything is Brahman. So, when that oneness of Brahman is perceived in the many objects, you will find a new anchor for you, a new refuge, a new persuasion and compulsion. In that oneness, many of your conflicts, differences, troubles, stifling, all of them will start disappearing, vaporizing.
That vision is considered to be the most sublime, the most rewarding.
Now this is obviously a sadhana or a pursuit for the intelligence. You don’t have to do anything in the form of a practice. It is a perception given to the intelligence and the intelligence must be able to spin and weave it by itself. One point of view which it has to adopt and apply to the world many-ness. So, the many-ness of the world revealed by the senses, will have to be overwhelmed by the intelligence’s own knowledge orientation. Mark my words well. The many-ness, manifoldness generated by the five senses on our body, intelligence is a higher faculty, inner faculty. Now, by exercising that faculty in this manner, that intellectual perception should overwhelm the multiple feelings imposed by the senses. And try it, it is going to be a ceaseless sadhana for you, ceaseless, ceaseless.
Then, for the mind, what is the sadhana? It is emotional. He says,
Here is one attitude of the mind which starts guiding the mind’s responses and reactions. What is that attitude?
Sādhubhiḥ pūjyamāne'smin. When worshipped, adored and respected by good and noble people, pīḍyamāne'pi durjanaiḥ, in the same manner, hurt and tormented by bad people, vicious people.
So, here are two opposite treatments given to you. Good and noble people may speak well of you. Bad and vicious people will speak bad of you. When thus you, the same person become subjected to pleasant and favourable responses from the good people, unfavourable and unpleasant responses from the bad people, automatically the mind will start swinging. You need not swing. Two different sets of people are giving two different treatments. The good people will treat you in a good manner. Bad people will treat you in a bad manner. If good people have good treatment to give you, bad people will give only bad treatment. What is the difference between the two? Both good and bad approach you or give you a place. The bad people keep you with a bad place and the good people keep you with a good place. I don’t think there is any difference at all!
But whenever there is a bad treatment, it is good to go into it, verify whether it is right or not. If it is right, you should be grateful to them and mend yourself, improve yourself. Without any tears, without any agony, all that you have to do is examine the case each time, verify whether what they say is correct or not. If it is not correct, you don’t have to worry about it. If it is correct, be grateful to them and act upon what they say. And the good people tell you something pleasant, so that you naturally will like it. But you should not be enamored of either the pleasant or you should not be irritated by the unpleasant.
Now this kind of an emotional stability, sublimity and uniformity is a sadhana for the mind. And the first one that I said is a sadhana for the intelligence. Both are mutual. One works in conjunction with the other, in conjunction with the other. They are not opposed to each other. If you can take up this kind of a sadhana where the mind and the intelligence alike are taking up this sadhana orientation, sadhana orientation, you will find you progress definitely well and considerably. I think one has to hear this, think about it, understand it and then begin to practice it.
Every time, we have to point to our own mind and our own intelligence. That is where the whole sadhana is worked and it becomes effective or not effective. When you start doing sadhana of this kind, you will find, not merely during the meditation hours, but the non-meditation hours also your sadhana becomes very much interactional and more longer based, longer based. How long will you meditate? Half an hour or one hour? What about the remaining 23 hours? Maybe seven hours you sleep, but for the 20 hours of the day you are linked variously with the objects of the world. During that time, the sadhana of one hour should not be reversed by a wrong or conflicting attitude. If the sadhakas can appreciate, understand and also apply this interactional sadhana, how fast will they improve and how great they can become!
Harih Om Tat Sat. Jai Guru. Jai Guru.